Iamblichus: On the Mysteries · 12 of 218 · tr. Thomas Taylor
Chapter IX-a
I consider you, therefore, as asking, for it is your inquiry, “ Why, since the Gods dwell in the heavens alone, there are invocations by theurgists of terrestrial and subterranean Gods?
” For 45 what you assert in the beginning is not true, that the Gods circumvolve in the heavens alone: since all things are full of them.
You also inquire, “ How some of the Gods are said to be aerial, and different Gods are allotted different places, and circumscribed portions of bodies, though they possess infinite, impartible, and incomprehensible power?
And how, likewise, there will be a union of them with each other, as they are separated by divisible circumscriptions of parts, and by difference of places and subject bodies?
” Of all these, therefore, and an infinite number of other similar questions, one and the best solution will be obtained by surveying the mode of divine allotment.
A divine nature, therefore, whether it is allotted certain parts of the universe, such as heaven or earth, or sacred cities and regions, or certain groves, or sacred statues, externally illuminates all these, in the same manner as the sun externally irradiates all things with his rays.
Hence, as light comprehends the things which are illuminated by it, thus also the power of the Gods externally comprehends its participants.
As, likewise, the solar light is present with the air in an unmingled manner; but this is manifest from no light being left 46 in the air, when once that which illuminated it has departed, though heat is still present with it, when that which heated it is entirely withdrawn; thus also the light of the Gods illuminates separately, and being firmly established in itself, wholly proceeds through all beings.
Moreover, the light which is the object of sensible perception, is one, continuous, and every where the same, whole; so that it is not possible for any part of it to be separate and cut off from the whole, nor to be inclosed in a circle, nor at any time to depart from its illuminating source.
After the same manner, therefore, the whole world being partible, is divided about the one and impartible light of the Gods.
But this light is every where one and the same whole, and is impartibly present with all things that are able to participate of it; through an all perfect power fills all things, and by a certain causal comprehension, incloses and terminates the whole of things in itself, and is every where united to itself, and conjoins ends to beginnings.
This too, all heaven and the world imitating, revolve with a circular motion, are united to themselves, and lead the elements which are carried round in a circle.
Hence the world causes all things to be in each other, and to tend to each other, makes the end of one thing to coalesce with the beginning of another, 47 as, for instance, earth with heaven, and produces one connexion and concord of wholes with wholes.
Will not, therefore, he who surveys this conspicuous statue of the Gods, thus united to itself, be ashamed to have a different opinion of the Gods, who are the causes of it, so as to introduce among them sections, and separations, and corporeal-formed circumscriptions?
I, indeed, should think, that every one would be thus disposed.
For if there is no ratio, no habitude of symmetry, no communion of essence, nor a connexion either in capacity or in energy, between that which is adorned and the adorning cause; if this be the case, there will neither be found in the world a certain extension according to interval, nor local comprehension, nor partible interception, nor any other such like connascent equalization in the presence of the Gods [with mundane natures].
The Hermetic axiom that the structure of the cosmos is reflected at every scale — 'as above, so below; as within, so without' — making each level a legible map of the others.
The passage states that heaven and the world imitate each other in their motion and union.
The Stoic and Plotinian doctrine that all parts of the cosmos are bound by hidden affinities, so that a movement in one part resonates through the whole; the metaphysical basis for astrology, magic, and divination.
The text describes a union of Gods with each other and a connection between ends and beginnings that leads to concord.
A chain of divine beings or principles flowing downward from a single transcendent source (the One or the Father), each level less perfect than the one above.
The text implies a structured order where Gods are allotted specific parts of the universe and revolve in a circular motion.
The doctrine of the universe as boundless and without center or circumference, populated by innumerable worlds — Bruno's rejection of the closed Aristotelian sphere; the divine and the cosmos as ontologically infinite.
The text notes that Gods possess infinite power and all things are full of them.
The felt condition of exile from one's divine origin — Rumi's reed flute torn from its bed, Plotinus's 'we have forgotten,' the Gnostic forgetfulness; the affective wound that complements return_to_source and gives the return its motive.
The text contrasts the Gods' union with the world's separation by divisible circumscriptions of parts and places.
Iamblichean ritual practice that engages the gods directly through consecrated material symbols and actions, on the premise that divine power descends into properly prepared matter — distinct from philosophical contemplation alone.
The passage directly addresses the practice of theurgists invoking terrestrial and subterranean Gods despite their heavenly dwelling.